Several tannatic debates are brought regarding items offered up outside and the amoraim debate what the actual debate is about. Some of the issues raised include were there libations with sacrifices of individuals in the desert? Is the spilling of the remainder of the blood, a critical part of the offering? When is one obligated for offering up the bird outside – if the slaughter/melika that was performed outside/inside? All permutations are discussed.
Zevachim 111
08.02.2018 | כ״א באב תשע״ח
Share this shiur:
Want to dedicate learning? Get started here:
Zevachim 111
בְּקָרְבוּ נְסָכִים בַּמִּדְבָּר פְּלִיגִי.
They disagree with regard to whether one is liable for pouring a libation outside the courtyard that was not first consecrated in a service vessel. This dispute is based on a disagreement with regard to whether wine libations were offered in the Tabernacle in the wilderness before the Jewish people entered Eretz Yisrael. The Gemara will soon explain the logical connection between the two issues.
רָבִינָא אָמַר: בִּלְמֵדִין נִיסּוּךְ הַמַּיִם מִנִּיסּוּךְ הַיַּיִן פְּלִיגִי.
Ravina said: Everyone agrees that wine libations are valid even if they are not first consecrated in a sacred service vessel. Therefore, one who pours a wine libation outside the courtyard is liable even if it was not first consecrated in a service vessel. They disagree with regard to whether the liability for pouring a water libation can be derived from that of a wine libation. The first tanna holds that it can; Rabbi Elazar, son of Rabbi Shimon, holds that it cannot.
תָּנוּ רַבָּנַן: הַמְנַסֵּךְ שְׁלֹשָׁה לוּגִּין יַיִן בַּחוּץ – חַיָּיב. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: וְהוּא שֶׁקִּדְּשָׁן בִּכְלִי.
§ The Sages taught in a baraita: One who pours as a libation three log of wine outside the courtyard is liable. Rabbi Elazar, son of Rabbi Shimon, says: And that is in a case where he first consecrated the wine in a sacred service vessel.
מַאי בֵּינַיְיהוּ? אָמַר רַב אַדָּא בַּר רַב יִצְחָק: בֵּירוּצֵי מִידּוֹת אִיכָּא בֵּינַיְיהוּ.
What is the difference between them? Rav Adda bar Rav Yitzḥak said: The difference between them is with regard to whether the overfill of measuring vessels is also consecrated. Both agree that one is liable for pouring a libation outside the courtyard only if it was first consecrated in a service vessel. The first tanna holds that the liquid that rises above the rim of a vessel is also consecrated, and if one collects three log of that liquid and pours it as a liba-tion outside the courtyard he is liable. Rabbi Elazar, son of Rabbi Shimon, holds that only the wine within the walls of the vessel itself is consecrated.
רָבָא בְּרֵיהּ דְּרַבָּה אָמַר: קָרְבוּ נְסָכִים בְּבָמָה אִיכָּא בֵּינַיְיהוּ.
Rava, son of Rabba, said: The difference between them is with regard to whether one is liable for pouring a libation outside the courtyard that was not first consecrated in a service vessel. This dispute is based on a disagreement as to whether wine libations were offered on private altars.
וּבִפְלוּגְתָּא דְּהָנֵי תַּנָּאֵי – דְּתַנְיָא: בָּמַת יָחִיד אֵינָהּ צְרִיכָה נְסָכִים. דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: טְעוּנָה נְסָכִים.
He explains: And they disagree with regard to the issue that is the subject of the dispute between these tanna’im, as it is taught in a baraita: An offering sacrificed on a private altar does not need to be accompanied by wine libations; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It does require wine libations. Service vessels are not used in the context of private altars. Therefore, if libations are brought on private altars then it is apparent that libations can be valid even if they were not first consecrated in a service vessel. Accordingly, one would be liable for pouring a libation outside the Temple even if it had not first been consecrated in a service vessel. If libations are not brought on private altars, then there is there is no precedent of a libation that was not first consecrated in a service vessel, and one would not be liable for pouring a non-consecrated libation outside the Temple.
וְהָנֵי תַּנָּאֵי כְּהָנֵי תַּנָּאֵי – דְּתַנְיָא: ״כִּי תָבֹאוּ״ – לְהַטְעִינָהּ נְסָכִים לְבָמָה גְּדוֹלָה הַכָּתוּב מְדַבֵּר.
And the opinion of these tanna’im is like the opinion of those tanna’im, as it is taught in a baraita: In introducing the mitzva to bring wine libations together with animal offerings, the verse states: “When you come into the land of your dwellings, which I give to you” (Numbers 15:2), which indicates that the mitzva to bring libations began only once the Jewish people entered Eretz Yisrael. The verse speaks in order to require that libations be brought with animal offerings that are brought upon a great public altar. This assumes libations were not brought on a public altar in the wilderness. Therefore, it is necessary to teach that upon entering Eretz Yisrael they are required.
אַתָּה אוֹמֵר לְבָמָה גְּדוֹלָה; אוֹ אֵינוֹ אֲפִילּוּ בָּמָה קְטַנָּה? כְּשֶׁהוּא אוֹמֵר: ״אֶל אֶרֶץ מוֹשְׁבֹתֵיכֶם אֲשֶׁר אֲנִי נֹתֵן לָכֶם״ – הֲרֵי בְּבָמָה הַנּוֹהֶגֶת לְכוּלְּכֶם הַכָּתוּב מְדַבֵּר. דִּבְרֵי רַבִּי יִשְׁמָעֵאל.
Do you say that the verse is referring to offerings brought on a great public altar, or is it even referring to offerings brought on a small private altar? Perhaps libations were brought on the public altar in the wilderness, and it is therefore unnecessary to state that after entering Eretz Yisrael libations should continue to be brought on a public altar. Accordingly, the verse must be teaching that after the Jewish people have entered Eretz Yisrael, libations are required even on private altars. This suggestion is rejected: When the verse states: “Into the land of your dwellings, which I give to you [lakhem],” using the plural form of the word “you,” it is apparent that the verse is speaking of a public altar that is used by everyone; this is the statement of Rabbi Yishmael.
רַבִּי עֲקִיבָא אוֹמֵר: ״כִּי תָבֹאוּ״ – לְהַטְעִינָהּ נְסָכִים (בְּבָמָה) [לְבָמָה] קְטַנָּה הַכָּתוּב מְדַבֵּר.
Rabbi Akiva says: Through its introductory clause: “When you come,” the verse speaks in order to require that libations be brought with animal offerings that are brought upon a small private altar. This assumes libations were already brought in the wilderness, and the verse must be teaching that libations are required even on private altars.
אַתָּה אוֹמֵר לְבָמָה קְטַנָּה; אוֹ אֵינוֹ אֶלָּא לְבָמָה גְּדוֹלָה? כְּשֶׁהוּא אוֹמֵר: ״אֶל אֶרֶץ מוֹשְׁבֹתֵיכֶם״ – הֲרֵי בְּבָמָה הַנּוֹהֶגֶת בְּכׇל מוֹשָׁבוֹת הַכָּתוּב מְדַבֵּר.
Do you say that the verse is speaking of a small private altar outside the Temple? Or is it only referring to a great public altar? Perhaps libations were not brought on the public altar in the wilderness and the verse is necessary in order to teach that upon entering Eretz Yisrael they are required. When the verse states: “Into the land of your dwellings,” it is apparent that the verse is speaking of an altar that is used in all your dwellings, which certainly must be referring to private altars, as there was only one central public altar.
כְּשֶׁתִּמְצָא לוֹמַר; לְדִבְרֵי רַבִּי יִשְׁמָעֵאל – לֹא קָרְבוּ נְסָכִים בַּמִּדְבָּר, וּלְדִבְרֵי רַבִּי עֲקִיבָא – קָרְבוּ נְסָכִים בַּמִּדְבָּר.
The Gemara explains: When you analyze the matter you will find that you can say that according to the statement of Rabbi Yishmael, libations were not offered in the wilderness. Therefore, it is necessary to teach that upon entering Eretz Yisrael they are required. And according to the statement of Rabbi Akiva libations were offered in the wilderness. Therefore, the verse must be teaching that libations are required even on private altars.
רַבִּי נְחֶמְיָה אוֹמֵר: שְׁיָרֵי הַדָּם שֶׁהִקְרִיבָן בַּחוּץ – חַיָּיב.
§ The mishna teaches: Rabbi Neḥemya says: For the remainder of the blood of an offering that was supposed to be poured at the base of the altar and that instead one sacrificed outside the courtyard, one is liable.
אָמַר רַבִּי יוֹחָנָן: [תַּנָּא] רַבִּי נְחֶמְיָה כְּדִבְרֵי הָאוֹמֵר שִׁירַיִים מְעַכְּבִין.
Rabbi Yoḥanan said: Rabbi Neḥemya taught this halakha in accordance with the statement of the one who says that failure to pour the remainder of the blood at the base of the altar disqualifies the offering.
מֵיתִיבִי: רַבִּי נְחֶמְיָה אוֹמֵר: שְׁיָרֵי הַדָּם שֶׁהִקְרִיבָן בַּחוּץ – חַיָּיב. אָמַר לוֹ רַבִּי עֲקִיבָא: וַהֲלֹא שְׁיָרֵי הַדָּם שְׁיָרֵי מִצְוָה הֵם! אָמַר לוֹ: אֵיבָרִין וּפְדָרִין יוֹכִיחוּ – שֶׁהֵן שְׁיָרֵי מִצְוָה, וְהַמַּקְרִיבָן בַּחוּץ חַיָּיב! אָמַר לוֹ: לֹא; אִם אָמַרְתָּ בְּאֵיבָרִים וּפְדָרִים – שֶׁהֵן תְּחִלַּת עֲבוֹדָה, תֹּאמַר בִּשְׁיָרֵי הַדָּם שֶׁאֵינָן תְּחִלַּת עֲבוֹדָה?!
The Gemara raises an objection from a baraita: Rabbi Neḥemya says that for the remainder of the blood of an offering that one sacrificed outside the courtyard, one is liable. Rabbi Akiva said to him: Isn’t pouring the remainder of the blood considered a non-essential mitzva, which is not indispensable to the validity of the offering? Accordingly, one should not be liable for sacrificing the blood outside the Temple courtyard. Rabbi Neḥemya said to him: Sacrificial limbs and fats of a burnt offering will prove the matter, as they are considered a non-essential mitzva, and yet one who sacrifices them outside the courtyard is liable. Rabbi Akiva said to him: No, if you said that one is liable with regard to the burning of the limbs and fats, which is the start of a sacrificial rite, i.e., burning them is an sacrificial rite in and of itself, shall you also say that this is the halakha with regard to the pouring of the remainder of the blood, which is not the start of a sacrificial rite, but is just the conclusion of the sprinkling of the blood?
וְאִם אִיתָא, לֵימָא לֵיהּ: הָנֵי נָמֵי מְעַכְּבִי! תְּיוּבְתָּא.
The Gemara explains the challenge from the baraita: And if it is so that Rabbi Neḥemya holds that that failure to pour the remainder of the blood at the base of the altar disqualifies the offering, let Rabbi Neḥemya say in response to Rabbi Akiva: These too, i.e., the pouring of the remainder of the blood, are considered to be a sacrificial rite in and of themselves because failure to pour out the remainder disqualifies the offering. The Gemara concludes: Indeed, this is a conclusive refutation.
וְהַשְׁתָּא דְּאָמַר רַב אַדָּא בַּר אַהֲבָה: מַחְלוֹקֶת בְּשִׁירַיִים הַפְּנִימִיִּים, אֲבָל בְּשִׁירַיִים הַחִיצוֹנִים – דִּבְרֵי הַכֹּל לָא מְעַכְּבִי; כִּי קָאָמַר רַבִּי נְחֶמְיָה – בְּשִׁירַיִים הַפְּנִימִים, כִּי תַּנְיָא הָהִיא – בְּשִׁירַיִים הַחִיצוֹנִים.
The Gemara qualifies its rejection: And now that Rav Adda bar Ahava says: The dispute between the tanna’im with regard to whether failure to pour the remainder of the blood disqualifies the offering is only with regard to the remainder of blood that was presented on the inner altar, but with regard to the remainder of blood that was presented on the external altar everyone agrees that failure to pour it does not disqualify the offering; the apparent contradiction between Rabbi Yoḥanan’s statement and the baraita can therefore be resolved. When Rabbi Neḥemya says in the mishna that one is liable for sacrificing the remainder of the blood outside the courtyard, he is referring to the remainder of blood that was presented on the inner altar. The pouring of that blood is considered a rite in and of itself, and one is liable for sacrificing it outside the Temple. When that statement of Rabbi Neḥemya is taught in the baraita, it is referring to the remainder of blood that was presented on the external altar. Concerning such blood, Rabbi Neḥemya concedes that the pouring is not considered a rite in and of itself.
וְרַבִּי עֲקִיבָא לָא יָדַע מַאי קָאָמַר רַבִּי נְחֶמְיָה; הוּא סָבַר: רַבִּי נְחֶמְיָה שִׁירַיִים חִיצוֹנִים אָמַר, וְקָא מַהְדַּר לֵיהּ שִׁירַיִים הַחִיצוֹנִים. וְרַבִּי נְחֶמְיָה – לִדְבָרָיו דְּרַבִּי עֲקִיבָא קָאָמַר.
In light of this, the Gemara explains the discussion between Rabbi Akiva and Rabbi Neḥemya: And Rabbi Akiva did not know what Rabbi Neḥemya was saying. Rabbi Akiva thought that Rabbi Neḥemya was stating a ruling about the pouring of the remainder of blood that was presented on the external altar. Therefore, Rabbi Akiva responded to him with a claim relating to the remainder of blood that was presented on the external altar and said that it is a non-essential mitzva. And then Rabbi Neḥemya answered him by saying a defense of his opinion in accordance with the misconception underlying the statement of Rabbi Akiva.
מַתְנִי׳ הַמּוֹלֵק אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַּחוּץ – חַיָּיב. מָלַק בַּחוּץ וְהֶעֱלָה בַּחוּץ – פָּטוּר. הַשּׁוֹחֵט אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַּחוּץ – פָּטוּר.
MISHNA: One who pinches the nape of a bird offering inside the Temple courtyard and then offers it up outside the courtyard is liable. But if one pinched its nape outside the courtyard and then offered it up outside the courtyard he is exempt, as pinching the nape of a bird outside the courtyard is not considered valid pinching. One who slaughters, with a knife, a bird offering inside the courtyard and offers it up outside the courtyard is exempt, as slaughtering a bird offering in the Temple courtyard disqualifies it as an offering.
שָׁחַט בַּחוּץ וְהֶעֱלָה בַּחוּץ – חַיָּיב.
But if one slaughtered a bird offering outside the courtyard and then offered it up outside, he is liable.
נִמְצָא דֶּרֶךְ הֶכְשֵׁירוֹ בִּפְנִים – פְּטוּרוֹ בַּחוּץ, דֶּרֶךְ הֶכְשֵׁירוֹ מִבַּחוּץ – פְּטוּרוֹ בִּפְנִים.
Evidently, the manner of its preparation inside the courtyard, i.e., pinching, effects its exemption outside the courtyard, and the manner of its preparation outside the courtyard, i.e., slaughter, effects its exemption inside the courtyard.
רַבִּי שִׁמְעוֹן אוֹמֵר: כֹּל שֶׁחַיָּיבִין עָלָיו בַּחוּץ – חַיָּיבִין עַל כַּיּוֹצֵא בּוֹ בִּפְנִים שֶׁהֶעֱלָה בַּחוּץ; חוּץ מִן הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַּחוּץ.
Rabbi Shimon says: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.
גְּמָ׳ הַאי ״הֶכְשֵׁירוֹ״?! חִיּוּבוֹ הוּא! תְּנִי ״חִיּוּבוֹ״.
GEMARA: In summarizing its rulings the mishna states: The manner of its preparation outside the courtyard effects its exemption inside the courtyard. The Gemara comments: This term: The manner of its preparation, is inappropriate when referring to the slaughter of a bird offering, as a bird offering is not prepared by slaughtering; on the contrary, it is disqualified if slaughtered. The slaughter of a bird offering outside the courtyard is the reason for its liability. The Gemara concedes: Emend the mishna and teach: Its liability.
רַבִּי שִׁמְעוֹן אוֹמֵר [וְכוּ׳]. אַהֵיכָא קָאֵי?
§ The mishna cites the ruling of Rabbi Shimon: Rabbi Shimon says: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt. The Gemara asks: To what does he refer?
אִילֵּימָא אַרֵישָׁא קָאֵי: הַמּוֹלֵק עוֹף בִּפְנִים וְהֶעֱלָה בַּחוּץ – חַיָּיב, מָלַק בַּחוּץ וְהֶעֱלָה בַּחוּץ – פָּטוּר. וַאֲמַר לֵיהּ רַבִּי שִׁמְעוֹן: כִּי הֵיכִי דִּפְנִים מִיחַיַּיב, בַּחוּץ נָמֵי מִיחַיַּיב. הַאי ״כֹּל שֶׁחַיָּיבִין עָלָיו בַּחוּץ״?! ״כֹּל שֶׁחַיָּיבִין עָלָיו בִּפְנִים״ מִיבְּעֵי לֵיהּ!
If we say that he is referring to the first clause of the mishna, which states: One who pinches the nape of the bird offering inside and then offers it up outside is liable, but if one pinched its nape outside and then offered it up outside, he is exempt; and it is with the second part of this clause that Rabbi Shimon disagrees and says to the first tanna: Just as one who pinches the nape of a bird offering inside and then offers it up outside is liable, so too one who pinches its nape outside and then offers it up outside is liable, this is difficult. If that is what Rabbi Shimon intended, then instead of saying in the mishna: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, he should have said: With regard to any act of killing an animal concerning which, when it was performed inside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for a similar act of killing done outside the courtyard. Evidently, Rabbi Shimon does not disagree with the first tanna on this issue.
אֶלָּא כִּי הֵיכִי דִּבְחוּץ לָא מִיחַיַּיב, בִּפְנִים נָמֵי לָא לִיחַיַּיב? הַאי ״כֹּל שֶׁאֵין חַיָּיבִין עָלָיו בַּחוּץ״ מִיבְּעֵי לֵיהּ!
Rather, perhaps Rabbi Shimon disagrees with the first part of the first clause and says to the first tanna: Just as one who pinches the nape of a bird offering outside and then offers it up outside is not liable, so too one who pinches its nape inside and then offers it up outside is not liable. The Gemara rejects this: If that is what Rabbi Shimon intended, then he should have said: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is not liable for subsequently offering it up outside the courtyard, one is also not liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. Evidently, Rabbi Shimon does not disagree with the first tanna on this issue either.
אֶלָּא אַסֵּיפָא קָאֵי: הַשּׁוֹחֵט עוֹף בִּפְנִים וְהֶעֱלָה בַּחוּץ – פָּטוּר. שָׁחַט בַּחוּץ וְהֶעֱלָה בַּחוּץ – חַיָּיב. וַאֲמַר לֵיהּ רַבִּי שִׁמְעוֹן: כִּי הֵיכִי דְּבִפְנִים לָא מִיחַיַּיב, בַּחוּץ נָמֵי לָא מִיחַיַּיב. הַאי ״כֹּל שֶׁאֵין חַיָּיבִין״ מִיבְּעֵי לֵיהּ!
Rather, he is referring to the latter clause of the mishna: One who slaughters a bird offering inside and offers it up outside is exempt, but if one slaughtered a bird offering outside and then offered it up outside, he is liable. And it is with the second part of this clause that Rabbi Shimon disagrees and says to the first tanna: Just as one who slaughters a bird offering inside and then offers it up outside is not liable, so too one who slaughters it outside and then offers it up outside is not liable. The Gemara rejects this: If that is what Rabbi Shimon intended, then he should have said: With regard to any act of killing an animal concerning which, when it was performed inside the courtyard, one is not liable for subsequently offering it up outside the courtyard, one is also not liable for having offered the animal up outside the courtyard after performing a similar act of killing outside the courtyard. Evidently, Rabbi Shimon does not disagree with the first tanna on this issue.
אֶלָּא כִּי הֵיכִי דְּבַחוּץ מִיחַיַּיב, בִּפְנִים נָמֵי מִיחַיַּיב? הָא קָתָנֵי: חוּץ מִן הַשּׁוֹחֵט בִּפְנִים וְהַמַּעֲלֶה בַּחוּץ!
Rather, perhaps Rabbi Shimon disagrees with the first part of the latter clause and says to the first tanna: Just as one who slaughters a bird offering outside and then offers it up outside is liable, so too one who slaughters it inside and then offers it up outside is liable. The Gemara rejects this: Rabbi Shimon clearly does not hold this, as the mishna teaches that he concludes: This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.
אָמַר זְעֵירִי: שְׁחִיטַת בְּהֵמָה בַּלַּיְלָה אִיכָּא בֵּינַיְיהוּ. וְהָכִי קָאָמַר: [וְכֵן] הַשּׁוֹחֵט בְּהֵמָה בִּפְנִים בַּלַּיְלָה וְהֶעֱלָה בַּחוּץ – פָּטוּר. שָׁחַט בַּחוּץ בַּלַּיְלָה וְהֶעֱלָה בַּחוּץ – חַיָּיב.
If Rabbi Shimon is not referring to any of the rulings mentioned in the mishna, he must be disagreeing with the first tanna with regard to another issue. Ze’eiri said: The difference between the first tanna and Rabbi Shimon is with regard to the slaughter of an animal offering at night inside the courtyard, and this is what the mishna is saying: The first tanna said: And so too, one who slaughters an animal offering inside the courtyard at night and then offers it up outside is exempt, as by slaughtering the animal at night he caused it to become disqualified. But one who slaughtered an animal outside the courtyard at night and then offered it up outside is liable.
רַבִּי שִׁמְעוֹן אוֹמֵר: כֹּל שֶׁחַיָּיבִין עָלָיו בַּחוּץ – חַיָּיבִין עַל כְּיוֹצֵא בּוֹ בִּפְנִים וְהֶעֱלָה בַּחוּץ, חוּץ מִן הַשּׁוֹחֵט עוֹף בִּפְנִים וְהֶעֱלָה בַּחוּץ.
It is with this ruling that Rabbi Shimon disagrees and says: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.
רָבָא אָמַר: קַבָּלָה בִּכְלִי חוֹל אִיכָּא בֵּינַיְיהוּ. וְהָכִי קָאָמַר: [וְכֵן] הַמְקַבֵּל בִּכְלִי חוֹל בִּפְנִים וְהֶעֱלָה בַּחוּץ – פָּטוּר. הַמְקַבֵּל בִּכְלִי חוֹל בַּחוּץ וְהֶעֱלָה בַּחוּץ – חַיָּיב.
The Gemara provides another suggestion: Rava said that the difference between the first tanna and Rabbi Shimon is with regard to the collection of the blood of an offering in a non-sacred vessel, and this is what the mishna is saying: The first tanna said: And so too, one who collects the blood of an offering in a non-sacred vessel inside the courtyard and then offers up that offering outside is exempt, as receiving blood in a non-sacred vessel disqualifies the offering. But one who collects the blood of an offering in a non-sacred vessel outside the courtyard and then offers up that offering outside is liable.
רַבִּי שִׁמְעוֹן אוֹמֵר: כֹּל שֶׁחַיָּיבִין עָלָיו בַּחוּץ, חַיָּיבִין עַל כַּיּוֹצֵא בּוֹ בִּפְנִים וְהֶעֱלוֹ בַּחוּץ, חוּץ מִן הַשּׁוֹחֵט עוֹף בִּפְנִים וְהֶעֱלוֹ בַּחוּץ.
It is with this ruling that Rabbi Shimon disagrees and says: With regard to any act done with an animal, i.e., the collecting of its blood, concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.
הַשְׁתָּא דְּתָנֵי אֲבוּהּ דִּשְׁמוּאֵל בַּר רַב יִצְחָק: הַמּוֹלֵק עוֹף בִּפְנִים וְהֶעֱלוֹ בַּחוּץ – חַיָּיב, מָלַק בַּחוּץ וְהֶעֱלָה בַּחוּץ – פָּטוּר, וְרַבִּי שִׁמְעוֹן מִיחַיַּיב; רַבִּי שִׁמְעוֹן הָתָם קָאֵי – וְתָנֵי: כֹּל שֶׁחַיָּיבִין עָלָיו בִּפְנִים וְהֶעֱלָה בַּחוּץ – חַיָּיבִין עָלָיו בַּחוּץ.
The Gemara comments: Now that Shmuel’s father, son of Rav Yitzḥak, has taught a baraita, another explanation can be provided. The baraita teaches: One who pinches the nape of a bird inside the courtyard and then offers it up outside is liable, but one who pinched the nape of a bird outside and then offered it up outside is exempt. And Rabbi Shimon says that he is liable. It is apparent then that Rabbi Shimon in the mishna is referring to there, i.e., to the first clause of the mishna, and disagreeing with it. Therefore, one should emend the mishna and teach: With regard to any act of killing an animal concerning which, when it was performed inside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing outside the courtyard.
מַתְנִי׳ חַטָּאת שֶׁקִּבֵּל דָּמָהּ בְּכוֹס אֶחָד; נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ – חַיָּיב, שֶׁכּוּלּוֹ רָאוּי בִּפְנִים.
MISHNA: With regard to a sin offering where one collected its blood in one cup, if he first placed its blood on an altar outside the courtyard and then placed the remaining blood on the altar inside the courtyard, or if he first placed its blood on the altar inside the courtyard and then placed the remaining blood on an altar outside the courtyard, in both cases he is liable for placing the blood outside the courtyard, as the blood in its entirety is fit to be placed on the altar inside the courtyard.
קִבֵּל דָּמָהּ בִּשְׁתֵּי כּוֹסוֹת; נָתַן שְׁנֵיהֶם בִּפְנִים – פָּטוּר. שְׁנֵיהֶם בַּחוּץ – חַיָּיב. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ – פָּטוּר. אֶחָד בַּחוּץ וְאֶחָד בִּפְנִים – חַיָּיב עַל הַחִיצוֹן, וְהַפְּנִימִי מְכַפֵּר.
If one collected its blood in two cups and placed the blood from both of them on the altar inside the courtyard he is exempt as he acted appropriately. If he placed the blood from both of them on an altar outside the courtyard, he is liable, as both are fit to be placed inside. If he first placed the blood from one cup inside and then placed the blood from the other one outside, he is exempt. By using the blood of the first cup to perform the mitzva of placing the blood on the altar, he thereby rendered the blood in the second cup unfit to be placed on the altar; therefore, there is no liability for placing it on an altar outside. If he first placed the blood from one cup outside and then placed the blood from the other one inside, he is liable for the external placement as that blood was fit to be placed inside, and the internal placement atones for the transgression for which the sin offering was brought.
לְמָה הַדָּבָר דּוֹמֶה? לְמַפְרִישׁ חַטָּאתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה, וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת. שָׁחַט שְׁתֵּיהֶן בִּפְנִים – פָּטוּר. שְׁתֵּיהֶן בַּחוּץ – חַיָּיב. אַחַת בִּפְנִים וְאַחַת בַּחוּץ – פָּטוּר. אַחַת בַּחוּץ וְאַחַת בִּפְנִים – חַיָּיב עַל הַחִיצוֹנָה, וְהַפְּנִימִית מְכַפֶּרֶת.
To what is this matter comparable? It is comparable to a case where one separated an animal for his sin offering and it was lost, and he separated another animal in its place, and thereafter, the first animal was found. In that case, both of them stand before him and he must sacrifice one as his sin offering. If he slaughtered both of them inside the courtyard, he is exempt. If he slaughtered both of them outside the courtyard, he is liable, as each was fit to be slaughtered in the courtyard. If he first slaughtered one inside and then slaughtered the other one outside he is exempt from liability for slaughtering the second, as he has already fulfilled his obligation with the first, thereby rendering the second one unfit for sacrifice. If he first slaughtered one outside and then slaughtered the other one inside he is liable for slaughtering the external animal outside the courtyard, as it was fit to be slaughtered inside, and the internal animal atones for the transgression for which the sin offering was brought.
כְּשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הִיא פּוֹטֶרֶת אֶת בְּשַׂר חֲבֶירְתָּהּ.
The mishna adds: In a case where one slaughtered both inside the courtyard, just as placing the blood of the first animal exempts one who consumes its meat from liability for misuse of consecrated property, so too, it exempts one who consumes the meat of its counterpart, the second animal, from liability.
Follow 
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
Leeza Hirt Wilner
New York, United States
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Pamela Elisheva
Bakersfield, United States
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Barbara Goldschlag
Silver Spring, MD, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Miriam Pollack
Honolulu, Hawaii, United States
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Marian Frankston
Pennsylvania, United States
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Shira Krebs
Minnesota, United States
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
Leeza Hirt Wilner
New York, United States
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Laura Major
Yad Binyamin, Israel
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Terri Krivosha
Minneapolis, United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Beth Kissileff
Pittsburgh, United States
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Janine Rubens
Virginia, United States
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Laura Shechter
Lexington, MA, United States
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
Hashmonaim, Israel
Zevachim 111
ΧΦ°ΦΌΧ§ΦΈΧ¨Φ°ΧΧΦΌ Χ Φ°Χ‘ΦΈΧΦ΄ΧΧ ΧΦ·ΦΌΧΦ΄ΦΌΧΦ°ΧΦΈΦΌΧ¨ Χ€Φ°ΦΌΧΦ΄ΧΧΦ΄Χ.
They disagree with regard to whether one is liable for pouring a libation outside the courtyard that was not first consecrated in a service vessel. This dispute is based on a disagreement with regard to whether wine libations were offered in the Tabernacle in the wilderness before the Jewish people entered Eretz Yisrael. The Gemara will soon explain the logical connection between the two issues.
Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦ΄ΦΌΧΦ°ΧΦ΅ΧΦ΄ΧΧ Χ Φ΄ΧΧ‘ΦΌΧΦΌΧΦ° ΧΦ·ΧΦ·ΦΌΧΦ΄Χ ΧΦ΄Χ Φ΄ΦΌΧΧ‘ΦΌΧΦΌΧΦ° ΧΦ·ΧΦ·ΦΌΧΦ΄Χ Χ€Φ°ΦΌΧΦ΄ΧΧΦ΄Χ.
Ravina said: Everyone agrees that wine libations are valid even if they are not first consecrated in a sacred service vessel. Therefore, one who pours a wine libation outside the courtyard is liable even if it was not first consecrated in a service vessel. They disagree with regard to whether the liability for pouring a water libation can be derived from that of a wine libation. The first tanna holds that it can; Rabbi Elazar, son of Rabbi Shimon, holds that it cannot.
ΧͺΦΈΦΌΧ ΧΦΌ Χ¨Φ·ΧΦΈΦΌΧ Φ·Χ: ΧΦ·ΧΦ°Χ Φ·Χ‘Φ΅ΦΌΧΦ° Χ©Φ°ΧΧΦΉΧ©ΦΈΧΧ ΧΧΦΌΧΦ΄ΦΌΧΧ ΧΦ·ΧΦ΄Χ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ. Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ°ΧΧΦΌΧ Χ©ΦΆΧΧ§Φ΄ΦΌΧΦ°ΦΌΧ©ΦΈΧΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄Χ.
Β§ The Sages taught in a baraita: One who pours as a libation three log of wine outside the courtyard is liable. Rabbi Elazar, son of Rabbi Shimon, says: And that is in a case where he first consecrated the wine in a sacred service vessel.
ΧΦ·ΧΧ ΧΦ΅ΦΌΧΧ Φ·ΧΦ°ΧΧΧΦΌ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·ΧΦΈΦΌΧ ΧΦ·ΦΌΧ¨ Χ¨Φ·Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦ΅ΦΌΧΧ¨ΧΦΌΧ¦Φ΅Χ ΧΦ΄ΧΧΦΌΧΦΉΧͺ ΧΦ΄ΧΧΦΈΦΌΧ ΧΦ΅ΦΌΧΧ Φ·ΧΦ°ΧΧΧΦΌ.
What is the difference between them? Rav Adda bar Rav YitzαΈ₯ak said: The difference between them is with regard to whether the overfill of measuring vessels is also consecrated. Both agree that one is liable for pouring a libation outside the courtyard only if it was first consecrated in a service vessel. The first tanna holds that the liquid that rises above the rim of a vessel is also consecrated, and if one collects three log of that liquid and pours it as a liba-tion outside the courtyard he is liable. Rabbi Elazar, son of Rabbi Shimon, holds that only the wine within the walls of the vessel itself is consecrated.
Χ¨ΦΈΧΦΈΧ ΧΦ°ΦΌΧ¨Φ΅ΧΧΦΌ ΧΦ°ΦΌΧ¨Φ·ΧΦΈΦΌΧ ΧΦΈΧΦ·Χ¨: Χ§ΦΈΧ¨Φ°ΧΧΦΌ Χ Φ°Χ‘ΦΈΧΦ΄ΧΧ ΧΦ°ΦΌΧΦΈΧΦΈΧ ΧΦ΄ΧΧΦΈΦΌΧ ΧΦ΅ΦΌΧΧ Φ·ΧΦ°ΧΧΧΦΌ.
Rava, son of Rabba, said: The difference between them is with regard to whether one is liable for pouring a libation outside the courtyard that was not first consecrated in a service vessel. This dispute is based on a disagreement as to whether wine libations were offered on private altars.
ΧΦΌΧΦ΄Χ€Φ°ΧΧΦΌΧΦ°ΧͺΦΈΦΌΧ ΧΦ°ΦΌΧΦΈΧ Φ΅Χ ΧͺΦ·ΦΌΧ ΦΈΦΌΧΦ΅Χ β ΧΦ°ΦΌΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦΈΦΌΧΦ·Χͺ ΧΦΈΧΦ΄ΧΧ ΧΦ΅ΧΧ ΦΈΧΦΌ Χ¦Φ°Χ¨Φ΄ΧΧΦΈΧ Χ Φ°Χ‘ΦΈΧΦ΄ΧΧ. ΧΦ΄ΦΌΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ. ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: ΧΦ°Χ’ΧΦΌΧ ΦΈΧ Χ Φ°Χ‘ΦΈΧΦ΄ΧΧ.
He explains: And they disagree with regard to the issue that is the subject of the dispute between these tannaβim, as it is taught in a baraita: An offering sacrificed on a private altar does not need to be accompanied by wine libations; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It does require wine libations. Service vessels are not used in the context of private altars. Therefore, if libations are brought on private altars then it is apparent that libations can be valid even if they were not first consecrated in a service vessel. Accordingly, one would be liable for pouring a libation outside the Temple even if it had not first been consecrated in a service vessel. If libations are not brought on private altars, then there is there is no precedent of a libation that was not first consecrated in a service vessel, and one would not be liable for pouring a non-consecrated libation outside the Temple.
ΧΦ°ΧΦΈΧ Φ΅Χ ΧͺΦ·ΦΌΧ ΦΈΦΌΧΦ΅Χ ΧΦ°ΦΌΧΦΈΧ Φ΅Χ ΧͺΦ·ΦΌΧ ΦΈΦΌΧΦ΅Χ β ΧΦ°ΦΌΧͺΦ·Χ Φ°ΧΦΈΧ: Χ΄ΧΦ΄ΦΌΧ ΧͺΦΈΧΦΉΧΧΦΌΧ΄ β ΧΦ°ΧΦ·ΧΦ°Χ’Φ΄ΧΧ ΦΈΧΦΌ Χ Φ°Χ‘ΦΈΧΦ΄ΧΧ ΧΦ°ΧΦΈΧΦΈΧ ΧΦ°ΦΌΧΧΦΉΧΦΈΧ ΧΦ·ΧΦΈΦΌΧͺΧΦΌΧ ΧΦ°ΧΦ·ΧΦ΅ΦΌΧ¨.
And the opinion of these tannaβim is like the opinion of those tannaβim, as it is taught in a baraita: In introducing the mitzva to bring wine libations together with animal offerings, the verse states: βWhen you come into the land of your dwellings, which I give to youβ (Numbers 15:2), which indicates that the mitzva to bring libations began only once the Jewish people entered Eretz Yisrael. The verse speaks in order to require that libations be brought with animal offerings that are brought upon a great public altar. This assumes libations were not brought on a public altar in the wilderness. Therefore, it is necessary to teach that upon entering Eretz Yisrael they are required.
ΧΦ·ΧͺΦΈΦΌΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦ°ΧΦΈΧΦΈΧ ΧΦ°ΦΌΧΧΦΉΧΦΈΧ; ΧΧΦΉ ΧΦ΅ΧΧ ΧΦΉ ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΈΦΌΧΦΈΧ Χ§Φ°ΧΦ·Χ ΦΈΦΌΧ? ΧΦ°ΦΌΧ©ΦΆΧΧΧΦΌΧ ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΦΆΧ ΧΦΆΧ¨ΦΆΧ₯ ΧΧΦΉΧ©Φ°ΧΧΦΉΧͺΦ΅ΧΧΦΆΧ ΧΦ²Χ©ΦΆΧΧ¨ ΧΦ²Χ Φ΄Χ Χ ΦΉΧͺΦ΅Χ ΧΦΈΧΦΆΧΧ΄ β ΧΦ²Χ¨Φ΅Χ ΧΦ°ΦΌΧΦΈΧΦΈΧ ΧΦ·Χ ΦΌΧΦΉΧΦΆΧΦΆΧͺ ΧΦ°ΧΧΦΌΧΦ°ΦΌΧΦΆΧ ΧΦ·ΧΦΈΦΌΧͺΧΦΌΧ ΧΦ°ΧΦ·ΧΦ΅ΦΌΧ¨. ΧΦ΄ΦΌΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ’Φ΅ΧΧ.
Do you say that the verse is referring to offerings brought on a great public altar, or is it even referring to offerings brought on a small private altar? Perhaps libations were brought on the public altar in the wilderness, and it is therefore unnecessary to state that after entering Eretz Yisrael libations should continue to be brought on a public altar. Accordingly, the verse must be teaching that after the Jewish people have entered Eretz Yisrael, libations are required even on private altars. This suggestion is rejected: When the verse states: βInto the land of your dwellings, which I give to you [lakhem],β using the plural form of the word βyou,β it is apparent that the verse is speaking of a public altar that is used by everyone; this is the statement of Rabbi Yishmael.
Χ¨Φ·ΧΦ΄ΦΌΧ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΦ΄ΦΌΧ ΧͺΦΈΧΦΉΧΧΦΌΧ΄ β ΧΦ°ΧΦ·ΧΦ°Χ’Φ΄ΧΧ ΦΈΧΦΌ Χ Φ°Χ‘ΦΈΧΦ΄ΧΧ (ΧΦ°ΦΌΧΦΈΧΦΈΧ) [ΧΦ°ΧΦΈΧΦΈΧ] Χ§Φ°ΧΦ·Χ ΦΈΦΌΧ ΧΦ·ΧΦΈΦΌΧͺΧΦΌΧ ΧΦ°ΧΦ·ΧΦ΅ΦΌΧ¨.
Rabbi Akiva says: Through its introductory clause: βWhen you come,β the verse speaks in order to require that libations be brought with animal offerings that are brought upon a small private altar. This assumes libations were already brought in the wilderness, and the verse must be teaching that libations are required even on private altars.
ΧΦ·ΧͺΦΈΦΌΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦ°ΧΦΈΧΦΈΧ Χ§Φ°ΧΦ·Χ ΦΈΦΌΧ; ΧΧΦΉ ΧΦ΅ΧΧ ΧΦΉ ΧΦΆΧΦΈΦΌΧ ΧΦ°ΧΦΈΧΦΈΧ ΧΦ°ΦΌΧΧΦΉΧΦΈΧ? ΧΦ°ΦΌΧ©ΦΆΧΧΧΦΌΧ ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΦΆΧ ΧΦΆΧ¨ΦΆΧ₯ ΧΧΦΉΧ©Φ°ΧΧΦΉΧͺΦ΅ΧΧΦΆΧΧ΄ β ΧΦ²Χ¨Φ΅Χ ΧΦ°ΦΌΧΦΈΧΦΈΧ ΧΦ·Χ ΦΌΧΦΉΧΦΆΧΦΆΧͺ ΧΦ°ΦΌΧΧΧ ΧΧΦΉΧ©ΦΈΧΧΧΦΉΧͺ ΧΦ·ΧΦΈΦΌΧͺΧΦΌΧ ΧΦ°ΧΦ·ΧΦ΅ΦΌΧ¨.
Do you say that the verse is speaking of a small private altar outside the Temple? Or is it only referring to a great public altar? Perhaps libations were not brought on the public altar in the wilderness and the verse is necessary in order to teach that upon entering Eretz Yisrael they are required. When the verse states: βInto the land of your dwellings,β it is apparent that the verse is speaking of an altar that is used in all your dwellings, which certainly must be referring to private altars, as there was only one central public altar.
ΧΦ°ΦΌΧ©ΦΆΧΧͺΦ΄ΦΌΧΦ°Χ¦ΦΈΧ ΧΧΦΉΧΦ·Χ¨; ΧΦ°ΧΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ΄Χ©Φ°ΧΧΦΈΧ’Φ΅ΧΧ β ΧΦΉΧ Χ§ΦΈΧ¨Φ°ΧΧΦΌ Χ Φ°Χ‘ΦΈΧΦ΄ΧΧ ΧΦ·ΦΌΧΦ΄ΦΌΧΦ°ΧΦΈΦΌΧ¨, ΧΦΌΧΦ°ΧΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦ΄ΦΌΧ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ β Χ§ΦΈΧ¨Φ°ΧΧΦΌ Χ Φ°Χ‘ΦΈΧΦ΄ΧΧ ΧΦ·ΦΌΧΦ΄ΦΌΧΦ°ΧΦΈΦΌΧ¨.
The Gemara explains: When you analyze the matter you will find that you can say that according to the statement of Rabbi Yishmael, libations were not offered in the wilderness. Therefore, it is necessary to teach that upon entering Eretz Yisrael they are required. And according to the statement of Rabbi Akiva libations were offered in the wilderness. Therefore, the verse must be teaching that libations are required even on private altars.
Χ¨Φ·ΧΦ΄ΦΌΧ Χ Φ°ΧΦΆΧΦ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ©Φ°ΧΧΦΈΧ¨Φ΅Χ ΧΦ·ΧΦΈΦΌΧ Χ©ΦΆΧΧΦ΄Χ§Φ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ.
Β§ The mishna teaches: Rabbi NeαΈ₯emya says: For the remainder of the blood of an offering that was supposed to be poured at the base of the altar and that instead one sacrificed outside the courtyard, one is liable.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧΦΈΧ ΦΈΧ: [ΧͺΦ·ΦΌΧ ΦΈΦΌΧ] Χ¨Φ·ΧΦ΄ΦΌΧ Χ Φ°ΧΦΆΧΦ°ΧΦΈΧ ΧΦ°ΦΌΧΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦΈΧΧΦΉΧΦ΅Χ¨ Χ©Φ΄ΧΧΧ¨Φ·ΧΦ΄ΧΧ ΧΦ°Χ’Φ·ΧΦ°ΦΌΧΦ΄ΧΧ.
Rabbi YoαΈ₯anan said: Rabbi NeαΈ₯emya taught this halakha in accordance with the statement of the one who says that failure to pour the remainder of the blood at the base of the altar disqualifies the offering.
ΧΦ΅ΧΧͺΦ΄ΧΧΦ΄Χ: Χ¨Φ·ΧΦ΄ΦΌΧ Χ Φ°ΧΦΆΧΦ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ©Φ°ΧΧΦΈΧ¨Φ΅Χ ΧΦ·ΧΦΈΦΌΧ Χ©ΦΆΧΧΦ΄Χ§Φ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ. ΧΦΈΧΦ·Χ¨ ΧΧΦΉ Χ¨Φ·ΧΦ΄ΦΌΧ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ: ΧΦ·ΧΦ²ΧΦΉΧ Χ©Φ°ΧΧΦΈΧ¨Φ΅Χ ΧΦ·ΧΦΈΦΌΧ Χ©Φ°ΧΧΦΈΧ¨Φ΅Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦ΅Χ! ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: ΧΦ΅ΧΧΦΈΧ¨Φ΄ΧΧ ΧΦΌΧ€Φ°ΧΦΈΧ¨Φ΄ΧΧ ΧΧΦΉΧΦ΄ΧΧΧΦΌ β Χ©ΦΆΧΧΦ΅Χ Χ©Φ°ΧΧΦΈΧ¨Φ΅Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ, ΧΦ°ΧΦ·ΧΦ·ΦΌΧ§Φ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ·ΧΦΈΦΌΧΧ! ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: ΧΦΉΧ; ΧΦ΄Χ ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΈΦΌ ΧΦ°ΦΌΧΦ΅ΧΧΦΈΧ¨Φ΄ΧΧ ΧΦΌΧ€Φ°ΧΦΈΧ¨Φ΄ΧΧ β Χ©ΦΆΧΧΦ΅Χ ΧͺΦ°ΦΌΧΦ΄ΧΦ·ΦΌΧͺ Χ’Φ²ΧΧΦΉΧΦΈΧ, ΧͺΦΉΦΌΧΧΦ·Χ¨ ΧΦ΄ΦΌΧ©Φ°ΧΧΦΈΧ¨Φ΅Χ ΧΦ·ΧΦΈΦΌΧ Χ©ΦΆΧΧΦ΅ΧΧ ΦΈΧ ΧͺΦ°ΦΌΧΦ΄ΧΦ·ΦΌΧͺ Χ’Φ²ΧΧΦΉΧΦΈΧ?!
The Gemara raises an objection from a baraita: Rabbi NeαΈ₯emya says that for the remainder of the blood of an offering that one sacrificed outside the courtyard, one is liable. Rabbi Akiva said to him: Isnβt pouring the remainder of the blood considered a non-essential mitzva, which is not indispensable to the validity of the offering? Accordingly, one should not be liable for sacrificing the blood outside the Temple courtyard. Rabbi NeαΈ₯emya said to him: Sacrificial limbs and fats of a burnt offering will prove the matter, as they are considered a non-essential mitzva, and yet one who sacrifices them outside the courtyard is liable. Rabbi Akiva said to him: No, if you said that one is liable with regard to the burning of the limbs and fats, which is the start of a sacrificial rite, i.e., burning them is an sacrificial rite in and of itself, shall you also say that this is the halakha with regard to the pouring of the remainder of the blood, which is not the start of a sacrificial rite, but is just the conclusion of the sprinkling of the blood?
ΧΦ°ΧΦ΄Χ ΧΦ΄ΧΧͺΦΈΧ, ΧΦ΅ΧΧΦΈΧ ΧΦ΅ΧΧΦΌ: ΧΦΈΧ Φ΅Χ Χ ΦΈΧΦ΅Χ ΧΦ°Χ’Φ·ΧΦ°ΦΌΧΦ΄Χ! ΧͺΦ°ΦΌΧΧΦΌΧΦ°ΧͺΦΈΦΌΧ.
The Gemara explains the challenge from the baraita: And if it is so that Rabbi NeαΈ₯emya holds that that failure to pour the remainder of the blood at the base of the altar disqualifies the offering, let Rabbi NeαΈ₯emya say in response to Rabbi Akiva: These too, i.e., the pouring of the remainder of the blood, are considered to be a sacrificial rite in and of themselves because failure to pour out the remainder disqualifies the offering. The Gemara concludes: Indeed, this is a conclusive refutation.
ΧΦ°ΧΦ·Χ©Φ°ΧΧͺΦΈΦΌΧ ΧΦ°ΦΌΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·ΧΦΈΦΌΧ ΧΦ·ΦΌΧ¨ ΧΦ·ΧΦ²ΧΦΈΧ: ΧΦ·ΧΦ°ΧΧΦΉΧ§ΦΆΧͺ ΧΦ°ΦΌΧ©Φ΄ΧΧΧ¨Φ·ΧΦ΄ΧΧ ΧΦ·Χ€Φ°ΦΌΧ Φ΄ΧΧΦ΄ΧΦ΄ΦΌΧΧ, ΧΦ²ΧΦΈΧ ΧΦ°ΦΌΧ©Φ΄ΧΧΧ¨Φ·ΧΦ΄ΧΧ ΧΦ·ΧΦ΄ΧΧ¦ΧΦΉΧ Φ΄ΧΧ β ΧΦ΄ΦΌΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΉΦΌΧ ΧΦΈΧ ΧΦ°Χ’Φ·ΧΦ°ΦΌΧΦ΄Χ; ΧΦ΄ΦΌΧ Χ§ΦΈΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ Χ Φ°ΧΦΆΧΦ°ΧΦΈΧ β ΧΦ°ΦΌΧ©Φ΄ΧΧΧ¨Φ·ΧΦ΄ΧΧ ΧΦ·Χ€Φ°ΦΌΧ Φ΄ΧΧΦ΄ΧΧ, ΧΦ΄ΦΌΧ ΧͺΦ·ΦΌΧ Φ°ΧΦΈΧ ΧΦΈΧΦ΄ΧΧ β ΧΦ°ΦΌΧ©Φ΄ΧΧΧ¨Φ·ΧΦ΄ΧΧ ΧΦ·ΧΦ΄ΧΧ¦ΧΦΉΧ Φ΄ΧΧ.
The Gemara qualifies its rejection: And now that Rav Adda bar Ahava says: The dispute between the tannaβim with regard to whether failure to pour the remainder of the blood disqualifies the offering is only with regard to the remainder of blood that was presented on the inner altar, but with regard to the remainder of blood that was presented on the external altar everyone agrees that failure to pour it does not disqualify the offering; the apparent contradiction between Rabbi YoαΈ₯ananβs statement and the baraita can therefore be resolved. When Rabbi NeαΈ₯emya says in the mishna that one is liable for sacrificing the remainder of the blood outside the courtyard, he is referring to the remainder of blood that was presented on the inner altar. The pouring of that blood is considered a rite in and of itself, and one is liable for sacrificing it outside the Temple. When that statement of Rabbi NeαΈ₯emya is taught in the baraita, it is referring to the remainder of blood that was presented on the external altar. Concerning such blood, Rabbi NeαΈ₯emya concedes that the pouring is not considered a rite in and of itself.
ΧΦ°Χ¨Φ·ΧΦ΄ΦΌΧ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ ΧΦΈΧ ΧΦΈΧΦ·Χ’ ΧΦ·ΧΧ Χ§ΦΈΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ Χ Φ°ΧΦΆΧΦ°ΧΦΈΧ; ΧΧΦΌΧ Χ‘ΦΈΧΦ·Χ¨: Χ¨Φ·ΧΦ΄ΦΌΧ Χ Φ°ΧΦΆΧΦ°ΧΦΈΧ Χ©Φ΄ΧΧΧ¨Φ·ΧΦ΄ΧΧ ΧΦ΄ΧΧ¦ΧΦΉΧ Φ΄ΧΧ ΧΦΈΧΦ·Χ¨, ΧΦ°Χ§ΦΈΧ ΧΦ·ΧΦ°ΧΦ·ΦΌΧ¨ ΧΦ΅ΧΧΦΌ Χ©Φ΄ΧΧΧ¨Φ·ΧΦ΄ΧΧ ΧΦ·ΧΦ΄ΧΧ¦ΧΦΉΧ Φ΄ΧΧ. ΧΦ°Χ¨Φ·ΧΦ΄ΦΌΧ Χ Φ°ΧΦΆΧΦ°ΧΦΈΧ β ΧΦ΄ΧΦ°ΧΦΈΧ¨ΦΈΧΧ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ Χ§ΦΈΧΦΈΧΦ·Χ¨.
In light of this, the Gemara explains the discussion between Rabbi Akiva and Rabbi NeαΈ₯emya: And Rabbi Akiva did not know what Rabbi NeαΈ₯emya was saying. Rabbi Akiva thought that Rabbi NeαΈ₯emya was stating a ruling about the pouring of the remainder of blood that was presented on the external altar. Therefore, Rabbi Akiva responded to him with a claim relating to the remainder of blood that was presented on the external altar and said that it is a non-essential mitzva. And then Rabbi NeαΈ₯emya answered him by saying a defense of his opinion in accordance with the misconception underlying the statement of Rabbi Akiva.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ·ΧΦΌΧΦΉΧΦ΅Χ§ ΧΦΆΧͺ ΧΦΈΧ’ΧΦΉΧ£ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ. ΧΦΈΧΦ·Χ§ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨. ΧΦ·Χ©ΦΌΧΧΦΉΧΦ΅Χ ΧΦΆΧͺ ΧΦΈΧ’ΧΦΉΧ£ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨.
MISHNA: One who pinches the nape of a bird offering inside the Temple courtyard and then offers it up outside the courtyard is liable. But if one pinched its nape outside the courtyard and then offered it up outside the courtyard he is exempt, as pinching the nape of a bird outside the courtyard is not considered valid pinching. One who slaughters, with a knife, a bird offering inside the courtyard and offers it up outside the courtyard is exempt, as slaughtering a bird offering in the Temple courtyard disqualifies it as an offering.
Χ©ΦΈΧΧΦ·Χ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ.
But if one slaughtered a bird offering outside the courtyard and then offered it up outside, he is liable.
Χ Φ΄ΧΦ°Χ¦ΦΈΧ ΧΦΆΦΌΧ¨ΦΆΧΦ° ΧΦΆΧΦ°Χ©Φ΅ΧΧΧ¨ΧΦΉ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ β Χ€Φ°ΦΌΧΧΦΌΧ¨ΧΦΉ ΧΦ·ΦΌΧΧΦΌΧ₯, ΧΦΆΦΌΧ¨ΦΆΧΦ° ΧΦΆΧΦ°Χ©Φ΅ΧΧΧ¨ΧΦΉ ΧΦ΄ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€Φ°ΦΌΧΧΦΌΧ¨ΧΦΉ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ.
Evidently, the manner of its preparation inside the courtyard, i.e., pinching, effects its exemption outside the courtyard, and the manner of its preparation outside the courtyard, i.e., slaughter, effects its exemption inside the courtyard.
Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΉΦΌΧ Χ©ΦΆΧΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·ΦΌΧΦΌΧΦΉΧ¦Φ΅Χ ΧΦΌΧΦΉ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ Χ©ΦΆΧΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯; ΧΧΦΌΧ₯ ΧΦ΄Χ ΧΦ·Χ©ΦΌΧΧΦΉΧΦ΅Χ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦΌΧΦ·Χ’Φ²ΧΦΆΧ ΧΦ·ΦΌΧΧΦΌΧ₯.
Rabbi Shimon says: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦ·ΧΧ Χ΄ΧΦΆΧΦ°Χ©Φ΅ΧΧΧ¨ΧΦΉΧ΄?! ΧΦ΄ΧΦΌΧΦΌΧΧΦΉ ΧΧΦΌΧ! ΧͺΦ°ΦΌΧ Φ΄Χ Χ΄ΧΦ΄ΧΦΌΧΦΌΧΧΦΉΧ΄.
GEMARA: In summarizing its rulings the mishna states: The manner of its preparation outside the courtyard effects its exemption inside the courtyard. The Gemara comments: This term: The manner of its preparation, is inappropriate when referring to the slaughter of a bird offering, as a bird offering is not prepared by slaughtering; on the contrary, it is disqualified if slaughtered. The slaughter of a bird offering outside the courtyard is the reason for its liability. The Gemara concedes: Emend the mishna and teach: Its liability.
Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧΦ΅Χ¨ [ΧΦ°ΧΧΦΌΧ³]. ΧΦ·ΧΦ΅ΧΧΦΈΧ Χ§ΦΈΧΦ΅Χ?
Β§ The mishna cites the ruling of Rabbi Shimon: Rabbi Shimon says: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt. The Gemara asks: To what does he refer?
ΧΦ΄ΧΧΦ΅ΦΌΧΧΦΈΧ ΧΦ·Χ¨Φ΅ΧΧ©ΦΈΧΧ Χ§ΦΈΧΦ΅Χ: ΧΦ·ΧΦΌΧΦΉΧΦ΅Χ§ Χ’ΧΦΉΧ£ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ, ΧΦΈΧΦ·Χ§ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨. ΧΦ·ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ: ΧΦ΄ΦΌΧ ΧΦ΅ΧΧΦ΄Χ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ, ΧΦ·ΦΌΧΧΦΌΧ₯ Χ ΦΈΧΦ΅Χ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ. ΧΦ·ΧΧ Χ΄ΧΦΉΦΌΧ Χ©ΦΆΧΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦ·ΦΌΧΧΦΌΧ₯Χ΄?! Χ΄ΧΦΉΦΌΧ Χ©ΦΆΧΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧΧ΄ ΧΦ΄ΧΧΦ°ΦΌΧ’Φ΅Χ ΧΦ΅ΧΧΦΌ!
If we say that he is referring to the first clause of the mishna, which states: One who pinches the nape of the bird offering inside and then offers it up outside is liable, but if one pinched its nape outside and then offered it up outside, he is exempt; and it is with the second part of this clause that Rabbi Shimon disagrees and says to the first tanna: Just as one who pinches the nape of a bird offering inside and then offers it up outside is liable, so too one who pinches its nape outside and then offers it up outside is liable, this is difficult. If that is what Rabbi Shimon intended, then instead of saying in the mishna: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, he should have said: With regard to any act of killing an animal concerning which, when it was performed inside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for a similar act of killing done outside the courtyard. Evidently, Rabbi Shimon does not disagree with the first tanna on this issue.
ΧΦΆΧΦΈΦΌΧ ΧΦ΄ΦΌΧ ΧΦ΅ΧΧΦ΄Χ ΧΦ΄ΦΌΧΦ°ΧΧΦΌΧ₯ ΧΦΈΧ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ, ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ? ΧΦ·ΧΧ Χ΄ΧΦΉΦΌΧ Χ©ΦΆΧΧΦ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦ·ΦΌΧΧΦΌΧ₯Χ΄ ΧΦ΄ΧΧΦ°ΦΌΧ’Φ΅Χ ΧΦ΅ΧΧΦΌ!
Rather, perhaps Rabbi Shimon disagrees with the first part of the first clause and says to the first tanna: Just as one who pinches the nape of a bird offering outside and then offers it up outside is not liable, so too one who pinches its nape inside and then offers it up outside is not liable. The Gemara rejects this: If that is what Rabbi Shimon intended, then he should have said: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is not liable for subsequently offering it up outside the courtyard, one is also not liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. Evidently, Rabbi Shimon does not disagree with the first tanna on this issue either.
ΧΦΆΧΦΈΦΌΧ ΧΦ·Χ‘Φ΅ΦΌΧΧ€ΦΈΧ Χ§ΦΈΧΦ΅Χ: ΧΦ·Χ©ΦΌΧΧΦΉΧΦ΅Χ Χ’ΧΦΉΧ£ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨. Χ©ΦΈΧΧΦ·Χ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ. ΧΦ·ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ: ΧΦ΄ΦΌΧ ΧΦ΅ΧΧΦ΄Χ ΧΦ°ΦΌΧΦ΄Χ€Φ°Χ Φ΄ΧΧ ΧΦΈΧ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ, ΧΦ·ΦΌΧΧΦΌΧ₯ Χ ΦΈΧΦ΅Χ ΧΦΈΧ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ. ΧΦ·ΧΧ Χ΄ΧΦΉΦΌΧ Χ©ΦΆΧΧΦ΅ΧΧ ΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧΧ΄ ΧΦ΄ΧΧΦ°ΦΌΧ’Φ΅Χ ΧΦ΅ΧΧΦΌ!
Rather, he is referring to the latter clause of the mishna: One who slaughters a bird offering inside and offers it up outside is exempt, but if one slaughtered a bird offering outside and then offered it up outside, he is liable. And it is with the second part of this clause that Rabbi Shimon disagrees and says to the first tanna: Just as one who slaughters a bird offering inside and then offers it up outside is not liable, so too one who slaughters it outside and then offers it up outside is not liable. The Gemara rejects this: If that is what Rabbi Shimon intended, then he should have said: With regard to any act of killing an animal concerning which, when it was performed inside the courtyard, one is not liable for subsequently offering it up outside the courtyard, one is also not liable for having offered the animal up outside the courtyard after performing a similar act of killing outside the courtyard. Evidently, Rabbi Shimon does not disagree with the first tanna on this issue.
ΧΦΆΧΦΈΦΌΧ ΧΦ΄ΦΌΧ ΧΦ΅ΧΧΦ΄Χ ΧΦ°ΦΌΧΦ·ΧΧΦΌΧ₯ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ, ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ Χ ΦΈΧΦ΅Χ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ? ΧΦΈΧ Χ§ΦΈΧͺΦΈΧ Φ΅Χ: ΧΧΦΌΧ₯ ΧΦ΄Χ ΧΦ·Χ©ΦΌΧΧΦΉΧΦ΅Χ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦ·ΧΦ·ΦΌΧ’Φ²ΧΦΆΧ ΧΦ·ΦΌΧΧΦΌΧ₯!
Rather, perhaps Rabbi Shimon disagrees with the first part of the latter clause and says to the first tanna: Just as one who slaughters a bird offering outside and then offers it up outside is liable, so too one who slaughters it inside and then offers it up outside is liable. The Gemara rejects this: Rabbi Shimon clearly does not hold this, as the mishna teaches that he concludes: This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.
ΧΦΈΧΦ·Χ¨ ΧΦ°Χ’Φ΅ΧΧ¨Φ΄Χ: Χ©Φ°ΧΧΦ΄ΧΧΦ·Χͺ ΧΦ°ΦΌΧΦ΅ΧΦΈΧ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ ΧΦ΄ΧΧΦΈΦΌΧ ΧΦ΅ΦΌΧΧ Φ·ΧΦ°ΧΧΧΦΌ. ΧΦ°ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ·Χ¨: [ΧΦ°ΧΦ΅Χ] ΧΦ·Χ©ΦΌΧΧΦΉΧΦ΅Χ ΧΦ°ΦΌΧΦ΅ΧΦΈΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨. Χ©ΦΈΧΧΦ·Χ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ.
If Rabbi Shimon is not referring to any of the rulings mentioned in the mishna, he must be disagreeing with the first tanna with regard to another issue. Zeβeiri said: The difference between the first tanna and Rabbi Shimon is with regard to the slaughter of an animal offering at night inside the courtyard, and this is what the mishna is saying: The first tanna said: And so too, one who slaughters an animal offering inside the courtyard at night and then offers it up outside is exempt, as by slaughtering the animal at night he caused it to become disqualified. But one who slaughtered an animal outside the courtyard at night and then offered it up outside is liable.
Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΉΦΌΧ Χ©ΦΆΧΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ°ΦΌΧΧΦΉΧ¦Φ΅Χ ΧΦΌΧΦΉ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯, ΧΧΦΌΧ₯ ΧΦ΄Χ ΧΦ·Χ©ΦΌΧΧΦΉΧΦ΅Χ Χ’ΧΦΉΧ£ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯.
It is with this ruling that Rabbi Shimon disagrees and says: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.
Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨: Χ§Φ·ΧΦΈΦΌΧΦΈΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄Χ ΧΧΦΉΧ ΧΦ΄ΧΧΦΈΦΌΧ ΧΦ΅ΦΌΧΧ Φ·ΧΦ°ΧΧΧΦΌ. ΧΦ°ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ·Χ¨: [ΧΦ°ΧΦ΅Χ] ΧΦ·ΧΦ°Χ§Φ·ΧΦ΅ΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄Χ ΧΧΦΉΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨. ΧΦ·ΧΦ°Χ§Φ·ΧΦ΅ΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ΄Χ ΧΧΦΉΧ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ.
The Gemara provides another suggestion: Rava said that the difference between the first tanna and Rabbi Shimon is with regard to the collection of the blood of an offering in a non-sacred vessel, and this is what the mishna is saying: The first tanna said: And so too, one who collects the blood of an offering in a non-sacred vessel inside the courtyard and then offers up that offering outside is exempt, as receiving blood in a non-sacred vessel disqualifies the offering. But one who collects the blood of an offering in a non-sacred vessel outside the courtyard and then offers up that offering outside is liable.
Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΉΦΌΧ Χ©ΦΆΧΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦ·ΦΌΧΧΦΌΧ₯, ΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·ΦΌΧΦΌΧΦΉΧ¦Φ΅Χ ΧΦΌΧΦΉ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΧΦΉ ΧΦ·ΦΌΧΧΦΌΧ₯, ΧΧΦΌΧ₯ ΧΦ΄Χ ΧΦ·Χ©ΦΌΧΧΦΉΧΦ΅Χ Χ’ΧΦΉΧ£ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΧΦΉ ΧΦ·ΦΌΧΧΦΌΧ₯.
It is with this ruling that Rabbi Shimon disagrees and says: With regard to any act done with an animal, i.e., the collecting of its blood, concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.
ΧΦ·Χ©Φ°ΧΧͺΦΈΦΌΧ ΧΦ°ΦΌΧͺΦΈΧ Φ΅Χ ΧΦ²ΧΧΦΌΧΦΌ ΧΦ΄ΦΌΧ©Φ°ΧΧΧΦΌΧΦ΅Χ ΧΦ·ΦΌΧ¨ Χ¨Φ·Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦ·ΧΦΌΧΦΉΧΦ΅Χ§ Χ’ΧΦΉΧ£ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΧΦΉ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ, ΧΦΈΧΦ·Χ§ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨, ΧΦ°Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΦ΄ΧΧΦ·ΧΦ·ΦΌΧΧ; Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΦΈΧͺΦΈΧ Χ§ΦΈΧΦ΅Χ β ΧΦ°ΧͺΦΈΧ Φ΅Χ: ΧΦΉΦΌΧ Χ©ΦΆΧΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦ·ΦΌΧΧΦΌΧ₯.
The Gemara comments: Now that Shmuelβs father, son of Rav YitzαΈ₯ak, has taught a baraita, another explanation can be provided. The baraita teaches: One who pinches the nape of a bird inside the courtyard and then offers it up outside is liable, but one who pinched the nape of a bird outside and then offered it up outside is exempt. And Rabbi Shimon says that he is liable. It is apparent then that Rabbi Shimon in the mishna is referring to there, i.e., to the first clause of the mishna, and disagreeing with it. Therefore, one should emend the mishna and teach: With regard to any act of killing an animal concerning which, when it was performed inside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing outside the courtyard.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ·ΧΦΈΦΌΧΧͺ Χ©ΦΆΧΧ§Φ΄ΦΌΧΦ΅ΦΌΧ ΧΦΈΦΌΧΦΈΧΦΌ ΧΦ°ΦΌΧΧΦΉΧ‘ ΧΦΆΧΦΈΧ; Χ ΦΈΧͺΦ·Χ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦ°Χ ΦΈΧͺΦ·Χ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ, ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦ°Χ ΦΈΧͺΦ·Χ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ, Χ©ΦΆΧΧΦΌΧΦΌΧΦΌΧΦΉ Χ¨ΦΈΧΧΦΌΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ.
MISHNA: With regard to a sin offering where one collected its blood in one cup, if he first placed its blood on an altar outside the courtyard and then placed the remaining blood on the altar inside the courtyard, or if he first placed its blood on the altar inside the courtyard and then placed the remaining blood on an altar outside the courtyard, in both cases he is liable for placing the blood outside the courtyard, as the blood in its entirety is fit to be placed on the altar inside the courtyard.
Χ§Φ΄ΧΦ΅ΦΌΧ ΧΦΈΦΌΧΦΈΧΦΌ ΧΦ΄ΦΌΧ©Φ°ΧΧͺΦ΅ΦΌΧ ΧΦΌΧΦΉΧ‘ΧΦΉΧͺ; Χ ΦΈΧͺΦ·Χ Χ©Φ°ΧΧ Φ΅ΧΧΦΆΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ β Χ€ΦΈΦΌΧΧΦΌΧ¨. Χ©Φ°ΧΧ Φ΅ΧΧΦΆΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ. ΧΦΆΧΦΈΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦΆΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨. ΧΦΆΧΦΈΧ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦΆΧΦΈΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ β ΧΦ·ΧΦΈΦΌΧΧ Χ’Φ·Χ ΧΦ·ΧΦ΄ΧΧ¦ΧΦΉΧ, ΧΦ°ΧΦ·Χ€Φ°ΦΌΧ Φ΄ΧΧΦ΄Χ ΧΦ°ΧΦ·Χ€Φ΅ΦΌΧ¨.
If one collected its blood in two cups and placed the blood from both of them on the altar inside the courtyard he is exempt as he acted appropriately. If he placed the blood from both of them on an altar outside the courtyard, he is liable, as both are fit to be placed inside. If he first placed the blood from one cup inside and then placed the blood from the other one outside, he is exempt. By using the blood of the first cup to perform the mitzva of placing the blood on the altar, he thereby rendered the blood in the second cup unfit to be placed on the altar; therefore, there is no liability for placing it on an altar outside. If he first placed the blood from one cup outside and then placed the blood from the other one inside, he is liable for the external placement as that blood was fit to be placed inside, and the internal placement atones for the transgression for which the sin offering was brought.
ΧΦ°ΧΦΈΧ ΧΦ·ΧΦΈΦΌΧΦΈΧ¨ ΧΦΌΧΦΉΧΦΆΧ? ΧΦ°ΧΦ·Χ€Φ°Χ¨Φ΄ΧΧ©Χ ΧΦ·ΧΦΈΦΌΧΧͺΧΦΉ ΧΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΄Χ€Φ°Χ¨Φ΄ΧΧ©Χ ΧΦ·ΧΦΆΧ¨ΦΆΧͺ ΧͺΦ·ΦΌΧΦ°ΧͺΦΆΦΌΧΧΦΈ, ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΈΦΌΧΦ° Χ Φ΄ΧΦ°Χ¦Φ΅ΧΧͺ ΧΦΈΧ¨Φ΄ΧΧ©ΧΧΦΉΧ ΦΈΧ, ΧΦ·ΧΦ²Χ¨Φ΅Χ Χ©Φ°ΧΧͺΦ΅ΦΌΧΧΦΆΧ Χ’ΧΦΉΧΦ°ΧΧΦΉΧͺ. Χ©ΦΈΧΧΦ·Χ Χ©Φ°ΧΧͺΦ΅ΦΌΧΧΦΆΧ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ β Χ€ΦΈΦΌΧΧΦΌΧ¨. Χ©Φ°ΧΧͺΦ΅ΦΌΧΧΦΆΧ ΧΦ·ΦΌΧΧΦΌΧ₯ β ΧΦ·ΧΦΈΦΌΧΧ. ΧΦ·ΧΦ·Χͺ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ ΧΦ°ΧΦ·ΧΦ·Χͺ ΧΦ·ΦΌΧΧΦΌΧ₯ β Χ€ΦΈΦΌΧΧΦΌΧ¨. ΧΦ·ΧΦ·Χͺ ΧΦ·ΦΌΧΧΦΌΧ₯ ΧΦ°ΧΦ·ΧΦ·Χͺ ΧΦ΄ΦΌΧ€Φ°Χ Φ΄ΧΧ β ΧΦ·ΧΦΈΦΌΧΧ Χ’Φ·Χ ΧΦ·ΧΦ΄ΧΧ¦ΧΦΉΧ ΦΈΧ, ΧΦ°ΧΦ·Χ€Φ°ΦΌΧ Φ΄ΧΧΦ΄ΧΧͺ ΧΦ°ΧΦ·Χ€ΦΆΦΌΧ¨ΦΆΧͺ.
To what is this matter comparable? It is comparable to a case where one separated an animal for his sin offering and it was lost, and he separated another animal in its place, and thereafter, the first animal was found. In that case, both of them stand before him and he must sacrifice one as his sin offering. If he slaughtered both of them inside the courtyard, he is exempt. If he slaughtered both of them outside the courtyard, he is liable, as each was fit to be slaughtered in the courtyard. If he first slaughtered one inside and then slaughtered the other one outside he is exempt from liability for slaughtering the second, as he has already fulfilled his obligation with the first, thereby rendering the second one unfit for sacrifice. If he first slaughtered one outside and then slaughtered the other one inside he is liable for slaughtering the external animal outside the courtyard, as it was fit to be slaughtered inside, and the internal animal atones for the transgression for which the sin offering was brought.
ΧΦ°ΦΌΧ©Φ΅ΧΧ Χ©ΦΆΧΧΦΈΦΌΧΦΈΧΦΌ Χ€ΦΌΧΦΉΧΦ΅Χ¨ ΧΦΆΧͺ ΧΦ°ΦΌΧ©ΦΈΧΧ¨ΦΈΧΦΌ, ΧΦΈΦΌΧΦ° ΧΦ΄ΧΧ Χ€ΦΌΧΦΉΧΦΆΧ¨ΦΆΧͺ ΧΦΆΧͺ ΧΦ°ΦΌΧ©Φ·ΧΧ¨ ΧΦ²ΧΦΆΧΧ¨Φ°ΧͺΦΈΦΌΧΦΌ.
The mishna adds: In a case where one slaughtered both inside the courtyard, just as placing the blood of the first animal exempts one who consumes its meat from liability for misuse of consecrated property, so too, it exempts one who consumes the meat of its counterpart, the second animal, from liability.
Follow
